By Shankar Venkataraman
Humanity is an ever-floating sphere that's held in its place through convinced associations reminiscent of faith, politics and societal morality. during this fact trying out dialogue, the RJ's try to discover the explanation at the back of religion's grip at the human brain. religion and ideology in dogma are peeled on a dish and laid out naked for all to view. what's the prognosis for blind religion and the way did the sufferer turn out being during this situation? subscribe to us as we play Atheist to the doctrines that experience lengthy blinded, in an try to discover the doctoring in the back of those divinities.
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Additional resources for Blind Beliefs
64. deux, deus ille, Menalca, and still echoing with Arnobius, the former rhetor, who knew Lucretius (and Epicurus) well: deus, deus (adv. gent. II. 60). Similarly, again, Lucretius : aurea dicta, aurea, golden words, yea, golden (III. 218 Paul's inveighing against the "beguiling speech" of the Epicureans, Col. 2 :4, and Laertius' note, X. 9, on their "siren" -like persuasion may be hints at this enthusiastic style. Cicero flings at Piso the words "man made for persuasion that you are ... ", ut es homo factus ad persuadendum, in Pis.
76, et docti furor arduus Lucreti the arduous passion of the learned Lucretius, a possible basis for such a legend. ARADISE" 19 utilized or even mentioned, although the discussants were aware of the verbal abuse the Epicureans had to take. The example of Jerome (unless he, indeed, did know some further development of the Diodorus-Arcesilaus pattern -an argument ex silentio and therefore not usable) shows, however, thatthis biographicallegendary "creativeness" was in the air when it came to Epicureans and it is this availability which may have led to the claim of insanity for one of the Four, unless the ordinary barrage of rhetorical invectives regarding insanity sufficed.
Xxiii. 22), implying that he behaves as if he nearly was. The same diatribic style element is used by Plutarch, Mor. , where the denunciation of Colotes waxes into a general statement on the Epicureans who although not insane (;apaK67TTovTeo; cf. L. IV. 44), nevertheless, make one wonder whether, in the last resort, they are. The beginning of this passage, 1123 B, too, suggests delirium and loss of contact with reality for the Epicureans. Even Horace who perhaps never broke completely with Epicureanism called it once playfully "insaniens sapientia", Carm.